Lukas 1:76

1:76 And you, child, ¹  will be called the prophet ²  of the Most High. ³ 

For you will go before ⁴  the Lord to prepare his ways, ⁵ 

Lukas 2:25

The Prophecy of Simeon

2:25 Now ⁶  there was a man in Jerusalem ⁷  named Simeon who was righteous ⁸  and devout, looking for the restoration ⁹  of Israel, and the Holy Spirit ¹⁰  was upon him.

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹¹  your whole body is full of light, but when it is diseased, ¹²  your body is full of darkness.

Lukas 16:16

16:16 “The law and the prophets were in force ¹³  until John; ¹⁴  since then, ¹⁵  the good news of the kingdom of God ¹⁶  has been proclaimed, and everyone is urged to enter it. ¹⁷ 

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ¹⁸  the Pharisees ¹⁹  asked Jesus ²⁰  when the kingdom of God ²¹  was coming, so he answered, “The kingdom of God is not coming with signs ²²  to be observed,

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²³  All will be torn down!” ²⁴ 

Lukas 24:10

24:10 Now it was Mary Magdalene, ²⁵  Joanna, ²⁶  Mary the mother of James, and the other women with them who told these things to the apostles.

[1:76]  ¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[2:25]  ⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁸ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁹ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ¹⁰ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[11:34]  ¹¹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹² tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[16:16]  ¹³ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁴ sn John refers to John the Baptist.

[16:16]  ¹⁵ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹⁷ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[17:20]  ¹⁸ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ¹⁹ sn See the note on Pharisees in 5:17.

[17:20]  ²⁰ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ²¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ²² tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[21:6]  ²³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ²⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[24:10]  ²⁵ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ²⁶ sn On Joanna see Luke 8:1-3.